Narrative Potentials and Life of Pi - (MYF) The פרשה involves not simply the creation of תולדות for the first time since תולדות שמים וארץ in the changeover of מדת הדין קשיא of יצחק into רבקה but more profoundly reinsertion of וא"ו by finding that מדת הדין as opposed to לבוש not only the greater provider of niches of development but also the only way to truly touch underlying reality – צחוק the underlying reality more and more מתגלה we find resounding openness that רבקה now becomes the one who provides the space for both עשו ויעקב; he now allows for 2 ברכות that supply the same עשו ויעקב that רבקה allowed for the non-resolution of the פרשה is what allows the ultimate integration in which theפרשה introduces the relationship of גוף ונשמה,and remarkably we end up with most profound understanding that the most deepest attractions are in similar playing fields the unlike is that which gives the most profound connections – what the basis of love of הקב"ה for ישראל stripped away from לבושים and spoke in absolutes just in the הפטרה של מחר חודש which is אהבה שאינה תלויה בדבר not dependent on any לבוש but only on shared realities – this in the sense appropriate beginning of month of גילוי אור הגנוז which is why this פרשה tied into ברכת החודש של כסלו because time where not only ישראל is עומד on the ability to do stuff – the same אור הנתגלה בכסלו is אור הגנוז of the ultimate playing field of ראשית itself! (MYF)
The willingness to be loved and not to be concerned with במה אהבתנו (מלאכי א) is the essence of ואוהב את יעקה ואת עשו שנאתי and only occurs here when יצחק and עשו both discover new selves, in which השדה אשר ברכו ה' is the אהבה מוסתרת and the נפלאת אהבה which is the source of מחר חודש as well.
Change in מדת הדין to be עוסק only in לבושים and Life of Pi
(BW) Toledot explores the further evolution of Yitzchak's understanding of Middat HaDin as his strict approach (Din kashya) is softened by Rivkah's (Din raphya). Initially, Yitzchak believed the path towards truth was through the discriminatory function of absolute Din; this leads to reductionism – stripping reality to its naked, generic elements. Yet, Yitzchak learns that Din is also able to establish the levushim (clothing) that give reality its “coverings,” providing a more holistic view of Creation. Parsha Toledot is therefore able to recapture the missing vav from “Eleh toledot hashamayim v'haaretz” and become the story of how the increasing sophistication of levushim provide for the multitude of niches and complexities within Maaseh Bereishis.
The seminal event which broadens Yitzchak's understanding of Din is smelling “the fragrance of a field which Hashem has blessed” on the clothing Yakov wore to disguise himself as Esav. At that moment, Yitzchak experiences the point where levushim touches underlying reality. The deception precipitates an existential crisis more profound than the Akeidah itself. There, the question was being versus non-being. But realizing what he had thought was “being” was actually “non-being” is even more terrifying – he had chosen the wrong narrative! Nonetheless, he is still able to provide a beracha for Esav when he senses the genuine love and care in his “great and bitter cry.”
The changes in Yitzchak's understanding of the nature of Din result from the background machinations of Rivka. It was she who taught him that levushim, like rama'ut itself, can be treacherous; however, by clothing reality in a way that allows it to be addressed, levushim can also be the path to truth. She enabled him to invest in a reality whose levushim helped him discover the love he had for both sons. Thus, the Torah is being poignant – not redundant – when it declares Rivkah as “mother of Ya’akov and Eisav.” It is for this reason that although Yitzchak selects Ya’akov’s narrative for the future of Yisrael – Eisav is not written out of the story.. (BW)

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